Thursday, February 23, 2012

When my lecturer talked about Zen Buddhism....

I was pretty Zen. I stoned through the lecture. 


Interestingly, this lecturer who talked about Psychological Gardening in the very first lecture, has infused a lot of Buddhism into his lectures. He repeatedly talks about the importance of self-awareness and having a sense of control.

He talked about how seeing that certain conditions within our control, we gain confidence in our abilities, in general. For example, if we see that we can make time to train more, we will hence be more confident of achieving higher performance.

He then talked about how psychological conditions are within our control as well. It’s interesting that he highlighted that athletes who perform well are able to identify the slightest bit of self-doubt or negative emotion and snap out of it to achieve their peak performance.

Of course, these skills that people use to create such psychological conditions can be trained. He calls it: dealing with our inner chimps. How apt a description it is, isn’t it?

In today’s lecture, he said something that made me feel proud as a Buddhist. I quote,
”There are a lot of Cognitive-Behavioral Therapy techniques that are greatly similar to Buddhist practices. In fact, CBT can be seen as a contemporary, scientific way to Buddhist practices. Some coaches have included meditational practices into their sessions and found tremendous effects on increasing the mental toughness (resilience, overcoming challenges, commitment) .”

(Cognitive-Behavioral Psychology deals with people’s thinking processes and behaviors. Hence, a main focus on therapies is the practice of self-awareness – of people’s thoughts—and training people to change their thinking patterns to increase a desired effect. Eg. Getting those with low self-esteem to catch themselves in self-doubt)

Through the history of the development of psychology, a huge flaw, due to the human nature, has occurred. Psychology used to focus on curing the negatives, correcting the wrongs, etc. However, it has vastly neglected the positive nature of humans. It has neglected the processes of naturing, facilitating and fulfilling people’s potentials.

When you look at a tree, see it for its leaves, its branches, its trunk and the roots, then and only then will you see the tree. (Soho)”

Indeed, this (adaptive) flaw that we have of noticing the negatives can be seen in our daily practices where we often fail to praise the good but instead only criticize the bad. Sometimes, this bias can have a snowball effect and cause us to never be able to see the goodness in people.
So he made us do something:

-whenever we name a flaw/reason to doubt ourselves, we must pair it with something positive about ourselves.

-whenever we name a flaw to someone, we must pair it with something positive about them too.

So being the extremely critical person that I am, I sat down for quite a long time to think about it.

And when I saw people as a whole individual (like a whole tree) instead of as a composition of just their flaws, I found myself a happier person.

Why a happier person? Now that I see them as an individual, a whole person, a lot of the negative emotions that I used to feel about them has gone away.

Try it, you might become a happier person too J

The Buddhist Scriptures

It's not one book it's a shelf!

Extracts from " Good Question Good Answer " by Venerable S Dhammika

QUESTION: Nearly all religions have some kind of holy writings or Bible. What is the Buddhist holy book?

ANSWER: 
The sacred book of Buddhism is called the Tipitaka. It is written in an ancient Indian language called Pali which is very close to the language that the Buddha himself spoke. The Tipitaka is a very large book. The English translation of it takes up nearly 40 volumes.

QUESTION: What does the name Tipitaka mean?

ANSWER: 
It is made up of two Pali words, ti means ‘three’ and pitaka means ‘basket.’ The first part of the name refers to the fact that the Buddhist scriptures consist of three sections. The first section, called the Sutta Pitaka contains all the Buddha’s discourses as well as some by his enlightened disciples. The type of material in the Sutta Pitaka is very diverse which allows it to communicate the truths that the Buddha taught to different types of people. Many of the Buddha’s discourses are in the form of sermons while others are in the form of dialogues. Other parts like the Dhammapada present the Buddha’s teachings through the medium of poetry. The Jatakas, to take another example, consist of delightful stories in which the main characters are often animals. The second section of the Tipitaka is the Vinaya Pitaka. This contains the rules and procedures for monks and nuns, advice on monastic administration and procedure and the early history of the monastic order. The last section is called the Abhidhamma Pitaka. This is a complex and sophisticated attempt to analyze and classify all the constituents that make up the individual. Although the Abhidhamma is somewhat later than the first two sections of the Tipitaka, it contains nothing that contradicts them. 

Now for the word ‘pitaka.’ In ancient India construction workers used to move building materials from one place to another by means of a relay of baskets. They would put the baskets on their heads, walk some distance to the next worker, pass it to them, and he would repeat the process. Writing was known in the Buddha’s time but as a medium it was considered less reliable than the human memory. A book could rot in the monsoon damp or be eaten by white ants but a person’s memory could last as long as they lived. Consequently, monks and nuns committed all the Buddha's teachings to memory and passed them on to each other just as construction workers passed earth and bricks to each other in baskets. This is why the three sections of the Buddhist scriptures are called baskets. After being preserved in this manner for several hundred years the Tipitaka was finally written down in about 100 BC in Sri Lanka.

Tuesday, February 21, 2012

Your Perspective Changes Your World

Change is the new constant. We experience change in every single moment, we all do but the magical reality is this - depending on how we view the change, it will give us a different world of experience.


Special Thanks to the kids at Ti-Ratana Orphanage, for being my inspiration to share. May the merits accumulated through the effort and joy of this sharing brings you joyoues smiles and beuatiful success in your lifeCarpe Diem! - Seize the day.

This video was a good summary to the Dhamma teachings that was discussed. It touched on impermanence and how understanding that our world is impermanent, we should seize every moment in our lives, treasure every moment cause each and everymoment can be better than the previous if only we seize the moment itself.


(View the video up to 4.15 mins)




Metta,
Amy Tong

Thursday, February 16, 2012

The Right Response


 

"If anyone should criticise me, the Teachings or the Community, you should
not on that account be angry, resentful or upset. For if you were, that
would hinder you, and you would be unable to know whether they said
right or wrong, would you? So, if others criticise me, the Teachings or
the Community, then simply explain what is incorrect." - The Buddha


For a more complete read on the above quote: The Daily Enlightenment 
Timely to revisit Agree to Disagree project.

The poster in question found in NUS & NTU:

Peace out.

Saturday, February 11, 2012

The most important teaching in life that you'll need to know!

Today, we had an insightful session at SBM on "happiness" and "4 noble truths". While preparing the sharing materials and doing my research online, I stumbled upon some wisdom an Ajhan (Teacher/Venerable) shared in his website. This is the extract from his introduction to 4 Noble Truths:

Within the Buddhist world, there are not many Buddhists who use the Four Noble Truths anymore, even in Thailand. People say, ‘Oh yes, the Four Noble Truths - beginner’s stuff.’ Then they might use all kinds of vipassana techniques and become really obsessed with the sixteen stages before they get to the Noble Truths. I find it quite boggling that in the Buddhist world the really profound teaching has been dismissed as primitive Buddhism: ‘That’s for the little kids, the beginners. The advanced course is....’ They go into complicated theories and ideas - forgetting the most profound teaching.

The Four Noble Truths are a lifetime’s reflection. It is not just a matter of realising the Four Noble Truths, the three aspects, and twelve stages and becoming an arahant on one retreat - and then going onto something advanced. The Four Noble Truths are not easy like that. They require an ongoing attitude of vigilance and they provide the context for a lifetime of examination

Ajahn Sumedho


Ajhan Sumedho's statement has struck a chord in my heart and made us reflect on the experiences that we had. From some of the instances we have experienced, there are usually two ends of the spectrum. On one end, there are Buddhists who have been faithfully practicing for years but when questioned on the beauty of the religion, fall short of being able to answer. On the other end, there are many who need to learn as much "Dhamma" from the Suttas (Scriptures) before feeling confident enough to be called a practicing Buddhist. In reality, the "Dhamma" that we have been cultivating is as simple, yet as difficult as the 4 Noble Truths!

Simple - simply because we really do not need to look that far. Difficult to practise - because if it was truly that easy, we all would have become Arahants and Buddhas!

The 4 Noble truths is simply the essence of the Buddha's teachings. Every Sutta or teaching out there can be categorised under the 4 Noble Truths! The Buddha's teaching is about realising Dukkha and eradicating Dukkha. Even cause and effect can be seen in the 4NT.

1. In life, there is Dukkha (dissatisfaction/impermanence/Change/Sianness) - Effect
2. The cause for Dukkha is Craving - Cause
3. There is a way to get rid of Dukkha - Effect
4. The way to get rid of it is the Noble 8 fold Path - Cause


As such, this is the beauty of the 4 noble truths and it cannot be emphsised more that it was the basis for the very first sermon that the Buddha made after gaining enlightenment.

There are many current Buddhist, new Buddhist or hibernating Buddhist which in time to come may want to know the essence of Buddhism. So what is it that we should be sharing with them? Life story of the Buddha? Who the Buddha was? Dependent origination? Miracles and Supernatural powers? 5 Aggregates?

I think its very clear that as a Buddhist or interested Buddhist, we should know or intellectually try to understand the 4 Noble Truths. You do not even need to know Who the Buddha was. Why? Because if the teaching is so great and inspiring, the end user would naturally be interested to learn more about the Enlightened One.

The Buddha himself knew alot of things and his knowledge was vast beyond comprehension. However, what he taught to us was the essence of liberation and happiness - SN 56.31 Simsapa Sutta: The Simsapa Leaves.

Metta,
Zeming

Reference:
http://www.buddhanet.net/4noble.htm

SN 56.11 First Sermon, Turning of the Dhamma Wheel
http://www.accesstoinsight.org/tipitaka/sn/sn56/sn56.011.than.html

SN 56.31 imsapa Sutta: The Simsapa Leaves
http://www.accesstoinsight.org/tipitaka/sn/sn56/sn56.031.than.html


Tuesday, February 7, 2012

Manjusri Buddhist Orientation Camp










True Aspirations by Bro. Piya Tan

Most of us forget our new year resolutions simply because they are made only once a year. Or, perhaps they are too difficult or too frivolous for us to take them seriously. Or, maybe only the head resolves, but not the heart. After all, even as the years pass, like it or not, we have tasted a yearful of lessons, if we choose to reflect on them.
However, there are some universal resolutions that we can make every day of our lives, such as before turning in. These are failsafe resolutions reminding us that we are still an evolving process like the days we have been living: sometimes the sunrise is beautiful, some­times not; sometimes the day is clear, sometimes not; sometimes the afternoon is cool, some­times not; sometimes the evening is peaceful and night restful, sometimes not. But we pass through them all the same.
The great difference we can make is how we pass through our days. Here are five vital daily resolutions, reminders of the moment, that we can use to centre ourselves in the peaceful eye of life’s storms.
“May I be well and happy!” Happiness does not always come to us. We need to invite it in to stay: I want to be well and happy, I am well and happy. Since the opposite state­ments work, too, we might as well keep in mind the posit ive ones. As we think, so we are.
The breath is the most precious thing we have. More correctly, we are our breath. If we breathe happily, we become happy; if we breathe peacefully, we are peaceful. We have learned to walk, but we might still need to learn to breathe, or to remember to truly breathe.
Breathe in, visualize the most beautiful place we have been to. Breathe out, picture the most wonderful people who have touched your lives.
May all be well and happy!” Whomever we meet, even the unfriendly, we should welcome them into our hearts, “May you be well and happy!” It is written across our faces. People may not read or heed it at first, but this is how others’ goodness can surprise us. Our lovingkindness is the key, the passepartout, to the door to true happi­ness.
“May the suffering be suffering-free!” We may not always be able to help others in need, but we can keep an open heart to them, wishing them well that they may quickly rise out of their difficulties and miseries. Often enough, we may be able to stretch our hands out in kindness and succour. This works best when we feel the joy of giving. For, such a peace builds up a firmer foundation for deeper meditative bliss and libera­tion.
“May the joyful ever joyful be!” Then there are those who seem to be better off than we are. For various good reasons, they are enjoying great wealth, fame, power and goodness. Even if we think the reasons are not good enough, we must accept that jeal­ousy does not help. For, our fortunes are outrageously uncertain, and the more we are preoccupi­ed with them, the less satisfied we are with them — and ourselves.
For true happiness is not really in what we have, but in what we really are. A fulfilling life is to fully enjoy the moment. For, the past is gone, and the future never comes. If we are at peace with the moment as it arises, then we are wealthy beyond measure. For, the real meaning of “wealth” is a state of weal, being well. If we truly live now, then we have freed the past and tamed the future.
“Whatever good we do will fruit in time.” Our greatest weakness is a moral one, that is, to think that there is no point in doing any good. The second weakness is to think that we can be happy only by and for ourselves. And thirdly, that we can be forever happy with the world. The world — what our senses (eye, ear, nose, tongue, body and mind) create and sustain for us — is ever shifting. The world is time and space: we have been all these years, we have moved far distances to come to the here and now. Yet, the moment I say this, it is gone. We have changed, and we will continue to change.
Goodness is basically an understanding and acceptance that change is about becoming better. Even if there are hiccups and upheavals in between, the ground will level again if we work at it. We are capable of great healing and goodness. The sky is not the limit, our heart is. A loveless heart, a hating mind, is small and limiting. A loving heart, an open mind, is capable of boundless truth, beauty and peace. That is why we love the beautiful.
Piya Tan ©2012